---
title: "密宗道次第廣論 · 明上三灌頂後依及結行儀軌品第十之二"
description: "《密宗道次第廣論》是藏传佛教格鲁派创始人宗喀巴大师所著的密宗修行重要论典，由法尊法师译为汉文。该书成书于15世纪初，系统阐述密宗修行的完整次第，涵盖事部、行部、瑜伽部、无上瑜伽部四续部教法，强调显密圆融与次第修持。作为藏密修行体系的权威指南，该论典在藏传佛教中具有崇高地位，是格鲁派密法教育的核心教材，对后世密法实践影响深远。宗喀巴以严谨的教理建构和清晰的修行路径，为修行者提供了从基础到成就的完整密乘修学体系。"
url: "https://rushiwowen.co/en/r/cmbd6d5xw02mjl704ag3qht6u"
---
## 密宗道次第廣論卷十四
> Extensive Treatise on the Stages of the Path of Secret Mantra, Volume Fourteen
宗喀巴大師造
> Composed by Master Tsongkhapa
法尊法師譯
> Venerable Fazun's Translation
### 明上三灌頂後依及結行儀軌品第十之二
> Chapter 10, Part 2: The Post-Practice Rituals Following the Three Higher Abhisekas
酉三慧智灌頂分二：戌一明慧智灌頂，戌二明第三灌頂之智。今初
> The Empowerment of Wisdom and Awareness is divided into two parts: 1. Explaining the Empowerment of Wisdom and Awareness 2. Explaining the Awareness of the Third Empowerment First, the Empowerment of Wisdom and Awareness:
秘密灌頂之後，弟子先以《菩提金剛》等文，請白師長。師長次以前所供養，具三昧耶與律儀之明妃，或其餘有妙色像者。告云：「此悅意色像，佛觀汝應依，輪次第結合，當受勝妙樂，由金剛跏趺，心入摩尼中。」令其了知而與弟子。前所供養雖是師長明妃，然可還與，如《集密後續》云：「淨信慧廣大，色妙恆樂修，一加行修習，具三昧耶者，弟子將供事，供養於師長，師長加持彼，應授與行者。」毳衣、持祥、日生等說明妃須住三昧耶及律儀，善巧四種瑜伽三三摩地。故若不具律儀即不堪為明妃。輪謂毘盧等與明妃之輪，次第「結合」謂鈎召攝入及從金剛路出等。此六句義出《口授論》。「由金剛」等二句，顯示由受安樂而明第三灌頂。明妃以紅花等妙香塗飾，裸體水生示弟子曰：「希有妙蓮花，具一切安樂，若如法依止，我常住彼前，親近諸佛等，如作蓮華事，自在大樂王，恆於此中住，奔𱒤木义賀。」此頌及咒出《口授論》。彼中問答此處未用，儀軌中謂自與明妃生為本尊，加持金剛及蓮花等。毳衣師云：「承事佛等事，謂在蓮華行。」文顯易解。木义義謂解脫，即離一切戲論本尊色身。《鬘論》言由師長說者，謂彼明妃所說諸義，師長為之解說。或由師長說此咒語。奔𱒤謂應依止，即應依止解脫。
> After receiving the secret empowerment, the disciple first presents texts such as the \*Vajra of Enlightenment\* to the teacher as an offering. The teacher then offers the disciple a wisdom consort—one who has previously been offered, possesses the samaya vows and ethical discipline, or another with pleasing appearance—and declares: "This pleasing form, seen by the Buddhas, you should rely upon. Following the sequence of the wheels, unite and experience sublime bliss. Through the vajra posture, let the mind enter the jewel." Having made this understood, the teacher gives her to the disciple. Even if she was originally the teacher’s consort, she may be given again, as stated in the \*Later Tantra of Guhyasamāja\*: "With pure faith, vast wisdom, pleasing form, and constant joy in practice, one who maintains the samaya through a single session of practice— such a disciple, having served and offered to the teacher, is blessed by the teacher and should be given to the practitioner." Masters such as Wool Robe, Holder of Auspiciousness, and Sun-Born explain that a consort must abide by samaya and ethical discipline, and be skilled in the four yogas and the three samādhis. Therefore, one who lacks ethical discipline is not fit to be a consort. "Wheel" refers to the wheels of Vairocana and others together with the consort. "Following the sequence, unite" refers to summoning, drawing in, and emerging from the vajra path, and so forth. The meaning of these six lines comes from the \*Oral Instruction Treatise\*. The two lines beginning with "Through the vajra…" indicate that through experiencing bliss, the third empowerment is clarified. The consort is anointed with fragrant substances such as saffron, and shown to the disciple while naked and bathed, with these words: "Rare and sublime lotus, endowed with all bliss— if you rely properly, I will always abide before you. Drawing near to all Buddhas, as in the lotus practice, the sovereign of great bliss forever dwells within this. Bendrung Mukhāha." This verse and mantra come from the \*Oral Instruction Treatise\*. Questions and answers found there are not used here. In the ritual, it is taught that one should visualize oneself and the consort as the deity, and bless the vajra and lotus, and so on. Wool Robe states: "Serving the Buddhas and so on means acting within the lotus." The meaning is clear. "Mukha" means liberation—the deity’s form free from all conceptual elaboration. The \*Garland Treatise\* says "spoken by the teacher," meaning the teacher explains the meanings expressed by the consort, or that the teacher recites this mantra. "Bendrung" means one should rely—that is, rely upon liberation.
次修弟子生為天身，慧母生為天女，《鬘論》未明生為何尊父母。難勝月說生為彌陀，意為是貪金剛。《明顯雙運》說為寶生，意為《集密》中說由寶生門持隨貪慢。寶鎧師說生為勝樂父母。若如此者，則可隨時生為該尊父母。除密灌頂，此及以下，《鬘論》與隨行者皆未說須繫縛遮面。次修吽字所生金剛，嗡字所生摩尼。金剛口邊有黃泮字，啊字所生蓮華，蓮華鬚有啊字莊嚴。釋云應正策發。策發何事，謂於左之左脈。左謂此中明妃，彼身左分之脈，名金剛界自在母脈。如《大印空點》第二云：「蓮華藏中央，金界自在母，乃至未獲此，餘事無菩提，彼性歡喜色，細中細最勝。」《口授論》云：「當求三那利，金界自在脈，離取婆伽中，由師教授力，須以指了知。」尋求之法，謂食指端及於舌端，想有紅色什字，先誦「希達」，而正策發。至有所說相時，念誦「嗡希希希哈哈哈娑訶」及「嗡薩嚩達塔伽達阿奴惹伽拏班𱒤娑跋嚩阿摩郭吭」真言。由師長教授力了知四喜差別。由自心間種子光明，請如來等加持自身，入於身中。師長亦令毘盧及佛眼等無量諸尊入內等同一味，發起歡喜。
> Next, the disciple is born as a celestial being, and the wisdom consort is born as a celestial maiden. The \*Mālā Treatise\* does not specify which deity's parents they are born as. Nandīśvara says they are born as Amitābha, meaning they embody the nature of desire as Vajra. The \*Clear Union\* states they are born as Ratnasambhava, meaning that in the \*Guhyasamāja\*, it is taught that through the gate of Ratnasambhava, one upholds the pride of desire. Master Ratnavarman says they are born as the parents of Cakrasaṃvara. If this is the case, then one may be born as the parents of that deity at any time. Except for the secret empowerment, this and the following are not mentioned in the \*Mālā Treatise\* and its commentaries as requiring binding or veiling. Next, practice the syllable "Hūṃ," which generates the vajra, and the syllable "Oṃ," which generates the jewel. At the edge of the vajra mouth is a yellow "Phaṃ" syllable. The syllable "A" generates the lotus, and the lotus filaments are adorned with the syllable "A." The commentary says one should properly stimulate. Stimulate what? It refers to the left channel of the left side. "Left" here refers to the consort, and the channel in the left part of her body is called the Vajradhātu Īśvarī channel. As stated in the second chapter of the \*Mahāmudrā Space Point\*: "In the center of the lotus treasury, the Vajradhātu Īśvarī channel—until this is attained, no other practice leads to enlightenment. Its nature is the color of joy, subtle among subtle, the most supreme." The \*Oral Instruction Treatise\* says: "One should seek the three nāḍīs, the Vajradhātu Īśvarī channel. Free from grasping in the bhaga, through the power of the guru's instruction, one must know it with the finger." The method of seeking is as follows: Visualize a red syllable "Śrī" at the tip of the index finger and the tip of the tongue. First recite "Hīda," then properly stimulate. When the described signs appear, recite the mantras "Oṃ Hī Hī Hī Ha Ha Ha Svāhā" and "Oṃ Sarva Tathāgata Anuragaṇa Bandhu Svabhāva Amogha Khaṃ." Through the power of the guru's instruction, one understands the distinctions of the four joys. Through the seed-light from one's own heart, invite the Tathāgatas and others to bless one's own body, entering into it. The guru also causes Vairocana, Buddha-locanā, and countless other deities to enter, merging into a single taste, giving rise to joy.
戌二明第三灌頂之智分二：亥一正義，亥二斷諍。今初
> Section 2 Clarifying the Wisdom of the Third Empowerment, in two parts: Part 1 The Main Explanation, Part 2 Resolving Objections. First, the main explanation.
若謂此處須以師長教授了知四喜差別，四喜云何？如《穗論》第五云：「此從波拉根本，從密蓮華、金剛摩尼，生前歡喜等三。於摩尼中生俱生喜，此是一種建立。」又引時輪宗云：「液始從髻處，至毫蓮為喜，勝喜與妙喜，從喉心處生。臍處起離喜，乃至密蓮華，至密金剛寶，俱生喜不出。」前者從金剛根本起，未至摩尼中央，隨處所別，生三種喜。由斷上上品及上品中品三粗分別，安立歡喜勝喜妙喜。雖有微細下品，由無粗者立俱生喜。（分五品分別）教誨了達諸教授者，亦是前論所說。四歡喜中安立何者為第三灌頂耶？如《鬘論》云：「由慧合吉祥，正表示真實，從金剛跏趺，心入摩尼中。」又云：「真實，謂一切法不可思議。順彼影像俱生歡喜自性慧智，說為真實。」謂四喜中立俱生智為此慧智。生起之時，謂菩提心至金剛摩尼未出之際。有許俱生喜為第三，妙喜為第四者，此為《教授穗論》所破。此所破是寂靜論師所許。毘布底師亦說菩提心至金剛根本為喜，至中央為勝喜，入摩尼時發俱生喜，於離喜前及勝喜後，中間而生。金剛跏趺，謂住摩尼，二鼻孔內停息之時。毳衣大師說生時與體性同前，四歡喜中，說於勝喜離喜中間而生。薩惹哈師亦說俱生智為第三灌頂。若傳女子灌頂，於金剛處當知為蓮。此如妙吉祥、《口授論》第三灌頂時云：「由虛空界金剛荅，具正眼者生大樂，若於正喜離欲喜，見二中間遠離堅，蓮空金剛摩尼寶，蓮藏二合金剛趺，若時見心入摩尼，知彼安樂即為智，此是圓滿次第道，最勝師長共宣說。貪離貪中皆無得，剎那妙智於彼顯，八時一日或一月，年刼千刼受此智。」正灌頂時受須臾頃，正修習時長時領受經八時等。
> If one says that here one must understand the distinctions of the four joys through the master's instruction, what are the four joys? As stated in the fifth chapter of the \*Spike Treatise\*: "From the root of the vajra, from the secret lotus and the vajra jewel, arise the first three joys: joy, supreme joy, and special joy. In the jewel arises the innate joy—this is one way of establishing them." It further quotes the Kālacakra tradition: "The fluid begins from the crown, reaching the lotus of the hair-tip as joy; supreme joy and special joy arise from the throat and heart. From the navel arises the joy of freedom, reaching the secret lotus and the secret vajra jewel; the innate joy does not emerge." The former, starting from the root of the vajra and not yet reaching the center of the jewel, gives rise to three joys depending on the location. By eliminating the coarse discriminations of the highest, high, and medium levels, joy, supreme joy, and special joy are established. Although there is a subtle low-level discrimination, because it lacks coarseness, it is established as innate joy. (Divided into five levels of discrimination.) Those who are taught and understand these instructions are also as described in the previous treatise. Among the four joys, which one is established as the third empowerment? As stated in the \*Garland Treatise\*: "Through the union of wisdom and auspiciousness, the true indication of reality, from the vajra posture, the mind enters the jewel." It further says: "Reality refers to the inconceivability of all phenomena. The wisdom of innate joy, which is the reflection of that, is called reality." This means that among the four joys, the innate wisdom is established as this wisdom. The time of its arising is when the bodhicitta reaches the vajra jewel and has not yet emerged. Some hold that innate joy is the third and special joy is the fourth, but this is refuted in the \*Instruction Spike Treatise\*. The refuted position is held by Master Śāntipa. Master Vipula also says: "When bodhicitta reaches the root of the vajra, it is joy; when it reaches the center, it is supreme joy; when it enters the jewel, innate joy arises—between before the joy of freedom and after supreme joy." The vajra posture refers to abiding in the jewel, when the breath stops in the two nostrils. Master Pāṇḍara says the time of arising and the nature are the same as above, and among the four joys, it arises between supreme joy and the joy of freedom. Master Saraha also says innate wisdom is the third empowerment. If transmitting the empowerment to a woman, one should understand the lotus in place of the vajra. As stated in the third empowerment of the \*Oral Instruction Treatise\* by Mañjuśrī: "Through the vajra of space, those with true vision experience great bliss. If between true joy and the joy of freedom, one sees the two as separate and firm, the lotus, space, vajra, and jewel—the union of the lotus treasury and the vajra posture—when the mind is seen entering the jewel, know that bliss as wisdom. This is the path of completion stage, proclaimed by the supreme masters. In both attachment and non-attachment, nothing is gained; in that moment, sublime wisdom manifests. For eight moments, a day, a month, a year, an eon, or a thousand eons, one experiences this wisdom." During the actual empowerment, it is experienced briefly; during actual practice, it is experienced for a long time, such as eight moments or more.
第三灌頂之俱生智若安立為証真實者，則與第四灌頂樂空無別之俱生智，全無差別。若未証者，則與多論所說為於弟子欲以殊勝方便表示真實義，故傳此灌頂。及說由修第三灌頂所表詮義能証真實，皆成相違。茲當解釋，例如二次第道，隨彼補特伽羅根性次第，說有勝劣多種。如是灌頂詳細分別，隨根性門亦有多種得法。然總經論要旨，第三灌頂之俱生智要能通達真實。如《口授論》開示從色乃至一切種智法性真實。法雖本來如是，然為有情障過之所覆蔽，流轉生死，故須通達真實。通達彼之方便，以多道理說是明妃。於傳密灌頂後，次云：「次為知自覺，喜法身徧空，名曰增上天，故授彼童女。」以此等傳第三灌頂。其次乃說生俱生智，如前所引。故為表詮真實義，故傳授第三灌頂最為明顯。此非但由菩提心至摩尼，以泮字等阻令不出，住須臾頃，息滅眾生粗動分別，發生安樂無分別心。以唯彼心，雖無通達實性見者亦可生起，以彼未達真實義故。《口授論》云：「法身喜徧空，死悶絕睡眠，呵欠及噴嚏，剎那能覺知。」此說死等五位亦能覺受法身。此於息滅粗動分別，假名通達真實，不則應諸有情不待功用得解脫故。故俱生智是於通達真實得正見之弟子，先由師長曉示第三灌頂之智於何時生。次於傳灌頂時，由依明妃，於摩尼中持菩提心，息滅粗動二取分別，憶其正見。說此念住正見之智，名曰俱生，非唯身心略起樂受，亦非唯由彼力令心無分別住。然於未善了解真實見者，則須於生樂無分別而明第三灌頂。以是住正見上第三灌頂之俱生智，是否現證真實，是最大妄分別生處。以想爾時通達真實須無分別，離分別智，何故不能現證自境，由此故起邪執。若無正見則於無我心未趣向，故計彼智即為現見無我義智，其執反少。如《穗論》第五云：「彼是見道耶？曰非爾。」此破印度有諸智者，串習密咒，許以第三灌頂之俱生為見道。故此應知表示實義之智，與彼現證無我與總相通達之差別。現證真實之時，是無作之俱生。未現證時，但以勝解作意悟入真實，是有作之俱生，後即第三灌頂所說。如《穗論》第五云：「暫受樂時未見真實，但由增上勝解，修習一切勝事相應不離大悲之空體性。証真實時，是出世間無諸功用，由無造作，故名俱生。未證真實所領受者，有漏非堅，未能增廣不徧諸支，猶如電閃剎那即滅，是世俗性有諸功用，雖是造作亦名俱生。」第三灌頂之智內有二分，謂證空分與安樂分。前者又名為金剛持安慰，後者又名不動安慰。即前論云：「真實安慰說有二種，以大樂智與真空體互相印持，是不動性與金剛持性故，決定出生如來與金剛持。」由得彼道，故能出生如來安慰與金剛持安慰。如云：「方便彼生別，第四義二種，一如來悉地，餘為金剛持。」第四謂第四俱生喜。總謂自與師長所授具德相之明妃，生為本尊父母。預備金剛蓮花為先，了知發生慧智之界，及明爾時安住正見有樂之智，即為第三灌頂。若唯依智印灌頂者，亦須明了觀想自與明妃成為欲天父母，持天慢等，勝解父母等，至生菩提心至摩尼中，從此生樂。次應令憶正見安住其上，曉示灌頂。由修如是灌頂時所曉示之俱生智，能生果位俱生，故灌頂時必須悟入真實義之俱生。如《穗論》第五云：「此俱生所起真實菩提心，空性大悲無別。離於慧智為別有餘法耶？答曰非餘，即唯除彼慧智所有逆品說如是相，此是自性最極明顯。」此明顯說唯由修習第三灌頂身中所生俱生之力，令離垢障，即是果位俱生自性。《珍珠鬘論》亦云：「然諸如來所有自證法身俱生量等虛空，此之等流報身俱生，第一殊勝最極清淨堅固樂相，彼俱生喜，是此中所修者。彼非餘事，即於世間俱生歡喜，如其教授勝解修習，修習圓滿即得現証，唯自能知而非先有。」又云：「由彼了知俱生歡喜更是餘者，以是果性之俱生故。」由彼行相隨順菩提性轉，故說生為果性。此等於依明妃生四歡喜時說。由此中曉示弟子與業印明了觀為本尊父母入於等至，生起俱生喜時安住正見，則亦當了知行者與業印，或行者與智印，或行者與空色明妃，明了想為本尊父母入等至中起俱生智。以彼同於明想本尊父母入等至時所生空樂，獲定解故。如於白牛决定牛相，則於彼類一切皆斷疑故。如是依止明妃發俱生者，是由依於和合作用上下弓形業風，吹燃臍部猛利之力，溶化頂上之菩提心，由風下吹，安住摩尼而生。《口授論》於第三灌頂時云：「精律動弓形，三义智火熾，界化十六分，猶如拘摩陀，由風加行催，自性善寂靜，唯法身寂滅，樂住摩尼中，剎那無念動，即是大修行。」故說以脈息空點等無量瑜伽，令風吹入中脈。由彼作用猛利熾然，溶化頂上之菩提心，引生三摩地門，然彼皆由曉示灌頂宗要，於俱生現起時，憶念通達真實義之正見，將護修習。不應妄執唯滅粗分二取分別所生之三摩地，即為俱生之義。
> If the innate wisdom of the third empowerment is established as the realization of ultimate truth, then it becomes indistinguishable from the innate wisdom of the fourth empowerment, which is the union of bliss and emptiness. If it is not realized as such, then it contradicts both the explanation found in many treatises—that this empowerment is conferred to reveal the ultimate meaning to disciples through a supreme method—and the teaching that by practicing the meaning indicated by the third empowerment, one can realize the ultimate truth. Here, an explanation is needed. For example, the two stages of the path are taught in superior and inferior varieties according to the capacity and level of the practitioner. Similarly, the empowerments, when analyzed in detail, have many methods of attainment according to the faculties of individuals. However, the essential point of the scriptures and treatises in general is that the innate wisdom of the third empowerment must be capable of realizing the ultimate truth. As the \*Oral Instruction Treatise\* reveals, this is the ultimate reality of phenomena, from form up to omniscient wisdom. Although phenomena are primordially thus, sentient beings are obscured by adventitious stains and wander in samsara; therefore, they must realize the ultimate truth. The method for realizing it is explained through many reasonings as being the consort. After conferring the secret empowerment, it is then said: "Next, to know one's own awareness, the blissful dharmakāya pervades emptiness. It is called the 'Increasing Heaven.' Therefore, that maiden is bestowed." With such words, the third empowerment is conferred. Following that, the arising of innate wisdom is explained, as previously cited. Therefore, it is most evident that the third empowerment is conferred to indicate the meaning of ultimate truth. This is not merely the process where, from the bodhicitta reaching the jewel, it is prevented from emission by the syllable \*bam\* and so forth, abiding for a short while, pacifying the coarse conceptual thoughts of beings, and generating a blissful non-conceptual mind. For that mind alone can arise even in one who lacks the view realizing the true nature, since such a person has not realized the ultimate meaning. The \*Oral Instruction Treatise\* states: "The dharmakāya bliss pervades emptiness. In death, fainting, sleep, yawning, and sneezing, it can be perceived in an instant." This explains that even in these five states, one can experience the dharmakāya. This is merely designated as "realizing the ultimate truth" due to the pacification of coarse conceptual thought; otherwise, all sentient beings would attain liberation without effort. Therefore, the innate wisdom is, for a disciple who has correctly realized the ultimate truth through proper view, first instructed by the master on when the wisdom of the third empowerment arises. Then, during the empowerment, through reliance on the consort, by holding the bodhicitta in the jewel, pacifying the coarse dualistic conceptual thoughts, and recollecting that correct view, the wisdom that abides in this recollection of the correct view is called "innate." It is not merely a slight experience of pleasure in body and mind, nor is it merely the mind abiding non-conceptually through that force. However, for one who has not properly understood the view of ultimate truth, it is necessary to understand the third empowerment in terms of generating bliss and non-conceptuality. Therefore, whether the innate wisdom of the third empowerment, which abides on the correct view, is a direct realization of ultimate truth is a major source of mistaken discrimination. Thinking that at that time, realizing the ultimate truth must be non-conceptual, and that a wisdom free from conceptual thought should be able to directly realize its own object, one thereby gives rise to erroneous adherence. If one lacks the correct view and the mind has not oriented toward selflessness, then the tendency to regard that wisdom as the wisdom directly perceiving the meaning of selflessness is actually less. As stated in the fifth chapter of the \*Spike Treatise\*: "Is that the path of seeing? It is not." This refutes certain Indian scholars, well-versed in mantra, who asserted that the innate wisdom of the third empowerment is the path of seeing. Therefore, one should understand the difference between the wisdom that indicates the true meaning and the direct realization of selflessness, as well as the general realization thereof. The time of directly realizing the ultimate truth is the uncontrived innate wisdom. When not directly realized, it is the contrived innate wisdom that enters into the ultimate truth through the force of conviction and mental engagement. The latter is what is explained in the context of the third empowerment. As the fifth chapter of the \*Spike Treatise\* states: "At the time of temporarily experiencing bliss, one does not see the ultimate truth. However, through superior conviction, one meditates on the nature of emptiness, inseparable from great compassion, in union with all excellent attributes. At the time of realizing the truth, it is supramundane, effortless, uncontrived, and therefore called 'innate.' What is experienced prior to realizing the truth is contaminated, unstable, incapable of expansion, not pervading all limbs, vanishing like a flash of lightning in an instant. It is conventional, involves effort, and though contrived, is also called 'innate.'" The wisdom of the third empowerment has two aspects: the aspect realizing emptiness and the aspect of bliss. The former is also called the "Vajradhara's assurance," and the latter is called the "Immovable assurance." As the same treatise states: "The assurance of truth is said to have two kinds: the great bliss wisdom and the true emptiness nature mutually seal each other. Because they are of the nature of immovability and Vajradhara, they definitively give rise to the Tathāgata and Vajradhara." By attaining that path, one gives rise to the Tathāgata's assurance and the Vajradhara's assurance. As it says: "The method gives rise to distinctions. The meaning of the fourth has two kinds: one is the Tathāgata's accomplishment, the other is Vajradhara's." Here, "the fourth" refers to the fourth innate joy. In general, oneself and the qualified consort bestowed by the master are visualized as the deity father and mother. Beginning with preparing the vajra and lotus, one understands the sphere from which discriminating wisdom arises, and knows that the wisdom of bliss abiding in the correct view at that time is the third empowerment. Even if one relies solely on the wisdom-seal empowerment, one must clearly visualize oneself and the consort as the desire-realm deity parents, maintain divine pride, and so forth. With conviction in the father and mother and so on, up to the point where the bodhicitta descends to the jewel and bliss arises from it, one should then cause the recollection of the correct view to abide upon it and instruct the empowerment. By practicing the innate wisdom instructed during such an empowerment, one gives rise to the resultant state innate wisdom. Therefore, during the empowerment, one must enter into the innate wisdom that realizes the ultimate meaning. As the fifth chapter of the \*Spike Treatise\* states: "This innate wisdom gives rise to the true bodhicitta, the indivisibility of emptiness and great compassion. Is there any other dharma apart from discriminating wisdom? It is said there is not. It is precisely that, except for the opposites of that discriminating wisdom being described as having such characteristics. This is the nature, most extremely clear." This clearly explains that solely through the power of the innate wisdom arising in the body from practicing the third empowerment, one is purified of obscurations, which is the nature of the resultant innate wisdom. The \*Pearl Garland Treatise\* also states: "However, the self-realized dharmakāya innate wisdom of all Tathāgatas is equal to space. The resultant enjoyment body innate wisdom, which is its continuum, possesses the supreme, most extremely pure, stable characteristic of bliss. That innate joy is what is meditated upon here. It is not something else. It is precisely the worldly innate joy that, through meditating according to the instructions and with conviction, and upon perfecting that meditation, one directly realizes. It is known only by oneself and did not exist before." Furthermore, it says: "By that, one knows the innate joy is something more—it is the resultant innate wisdom." Because its mode of appearance accords with the nature of enlightenment, it is said to arise as the resultant nature. These explanations are given in the context of relying on a consort to generate the four joys. Herein, the disciple is instructed to clearly visualize himself and the action seal as the deity father and mother entering into union. When innate joy arises, one abides in the correct view. One should also understand that whether it is the practitioner with an action seal, the practitioner with a wisdom seal, or the practitioner with an empty-form consort, by clearly visualizing as the deity father and mother entering into union, the innate wisdom arises. This is because one gains certainty that the bliss-emptiness arising at the time of clearly visualizing the deity parents in union is the same. Just as determining the characteristics of a white cow removes doubt about all things of that class. Thus, relying on a consort to generate the innate wisdom involves relying on the action of the union, where the upward and downward bow-shaped energy-winds blow and ignite the fierce power at the navel, melting the bodhicitta at the crown. Carried down by the wind, it abides in the jewel and gives rise to bliss. The \*Oral Instruction Treatise\*, regarding the third empowerment, states: "The discipline moves the bow-shape; the three-pronged wisdom-fire blazes. The sphere melts into sixteen parts, like the \*kumuda\* flower. Driven by the wind's activity, the nature is perfectly peaceful. Only the dharmakāya's cessation, bliss abiding in the jewel, in an instant without thought-movement—this is the great practice." Therefore, it explains that through countless yogas of channels, winds, and essence-drops, the winds are drawn into the central channel. Through that action, fiercely blazing, the bodhicitta at the crown melts, giving rise to the samādhi-door. However, all of this relies on understanding the essential point of the empowerment instruction: at the time the innate wisdom manifests, one recollects and guards the practice of the correct view that realizes the ultimate meaning. One should not mistakenly hold that the samādhi arising merely from the cessation of coarse dualistic conceptual thought is the meaning of the innate wisdom.
亥二斷諍
> Hai 2 Resolving Disputes
《第二觀察經》說：「是大種安樂，故非真實樂，由俱生所生，說彼為俱生，名自性俱生。」此說依止大種之樂，非是真實俱生。又《智成就》亦云：「二根所生樂，惡說為真實，勝佛未曾說，彼是大安樂，凡因緣所生，皆不名真實。」若第三灌頂之俱生通達真實義者，寧不與此相違。答云無過，彼諸經文，是破道時之俱生智，為自性或自體之俱生智。非說第三灌頂等之俱生，不達真實。或說彼中無俱生智，此如《智成就經》後云：「以彼樂一切，皆非自性有，諸善逝正智，是了知自性，一切樂中尊，故名為大樂，大樂非無常，大樂恆常住。」破彼非真實樂，真實樂是佛地之所有故。故若引彼經文以破通達真實之樂，則應許一切有學道，皆無彼樂。故真實樂，及名自體俱生或名自性俱生，義謂不待功用因緣，盡未來際任運相續。《珍珠鬘論》解釋：「名自性俱生。」云：「俱生自性，謂此自體生起不待餘緣，依止前因一剎那心，生起諸餘剎那。有如是自性者，是名俱生，與心剎那展轉增上，乃至虛空未盡而生。」又云：「俱生有二，謂暫時與常住。其常住者最為第一，以是最勝真實無盡，及無壞故。」此於相續不斷及無窮盡說名為常。若謂即初剎那，於二剎那安住名常，是為外道惡見。種者，是出生義，由是因緣和合所造故是無常。大是極義，總謂極力所修之無常樂。上是《珍珠鬘論》所釋，《教授穗論》解「大種樂非實」之義，亦謂非一切時恆起俱生。
> The \*Second Observation Sutra\* states: "The bliss dependent on the great elements is not true bliss. That which arises from co-emergence is called co-emergent, named the co-emergent of intrinsic nature." This explains that the bliss based on the great elements is not the true co-emergent. Furthermore, the \*Wisdom Accomplishment\* also says: "The bliss arising from the two faculties is wrongly declared to be true. The supreme Buddha never taught that it is great bliss. Whatever arises from causes and conditions is not called true." If the co-emergent realized in the third empowerment is said to understand true reality, how could this not contradict those statements? The answer is that there is no fault. Those scriptural passages refute the co-emergent wisdom of the path stage, which is the co-emergent wisdom of intrinsic nature or inherent essence. They do not say that the co-emergent of the third empowerment and so forth fails to realize true reality, nor do they say that there is no co-emergent wisdom therein. This is as stated later in the \*Wisdom Accomplishment Sutra\*: "All such bliss is not inherently existent. The perfect wisdom of the Tathagatas is the realization of intrinsic nature. Supreme among all bliss, it is called great bliss. Great bliss is not impermanent; great bliss abides eternally." It refutes that such bliss is not true bliss, for true bliss is possessed only at the Buddha stage. Therefore, if one cites those scriptures to refute the bliss that realizes true reality, one would have to accept that all paths of learners lack that bliss. Hence, true bliss, also called the co-emergent of inherent essence or the co-emergent of intrinsic nature, means it continues effortlessly without depending on causes and conditions, enduring until the end of future time. The \*Pearl Garland Commentary\* explains "named the co-emergent of intrinsic nature" as follows: "Co-emergent intrinsic nature means this inherent essence arises without depending on other conditions. Based on the preceding cause of a single instant of mind, it gives rise to all subsequent instants. That which possesses such intrinsic nature is called co-emergent, mutually enhancing with the mind-instants, arising until space itself is exhausted." It further states: "There are two types of co-emergent: temporary and permanent. The permanent is supreme, being the most excellent, true, inexhaustible, and indestructible." This refers to continuity without interruption and endlessness as being called permanent. To claim that the first instant abiding in the second instant is permanent is a wrong view of non-Buddhists. "Elements" refers to that which produces; being produced by the conjunction of causes and conditions, it is impermanent. "Great" means supreme; in general, it refers to the impermanent bliss cultivated with utmost effort. The above is explained in the \*Pearl Garland Commentary\*. The \*Instruction Sheaf Commentary\* explains the meaning of "the great elemental bliss is not real" as not indicating that the co-emergent arises constantly at all times.
若謂第三灌頂是樂空無別之俱生，則與第四灌頂無差別者，是未了解第四灌頂之談。至下當釋。
> If one claims that the third empowerment is the union of bliss and emptiness, and therefore no different from the fourth empowerment, such a statement reveals a lack of understanding regarding the fourth empowerment. This will be explained in detail below.
《時輪本釋》說於出家唯以語表傳授第三灌頂，故可智印以傳灌頂。《鬘論》說若勝出家身無餘遮緣，可實灌頂。若有遮緣及非勝出家身，應以智印而傳灌頂。准此道理，以出家身作密灌頂之阿闍黎，亦當了知。如是第三灌頂之時，隨力所能持菩提心，不能持時，徐徐放捨，從水生中持味取起，由真實見飲三昧耶自性大菩提心。
> The \*Kalachakra Commentary\* states that for monastic practitioners, the third empowerment can be transmitted through verbal expression alone, and thus it may be conferred through the wisdom seal. The \*Mālā Treatise\* explains that if a superior monastic practitioner is free from any obstacles, the actual empowerment may be given. If there are obstacles or if the practitioner is not of superior monastic status, the empowerment should be transmitted through the wisdom seal. Based on this principle, monastic masters who perform the secret empowerment should also understand this. During the third empowerment, practitioners should hold the bodhicitta to the best of their ability. When they can no longer hold it, they should gradually release it, retrieve the essence from the water-born substance, and, through genuine insight, partake of the samaya-nature of the great bodhicitta.
於何曼陀羅中得此灌頂，《七加行》云：「於清淨婆伽曼陀羅得此。」謂於婆伽曼陀羅得。自性如前經云：「彼之自性者，意金剛自性。」日生說為法身自性，意為已得証彼之勝功能。所淨亦如《七加行》云：「貪心等前後，清淨不生罪。」三昧耶亦如前經云：「遮繪壇塲等，授最勝律儀。」答日迦跋說見女人左繞三匝作請白等，為三昧耶。於修何道得自在者，如前經云：「方便殊勝故，正住如金剛，修勝悉地故，漸依禁儀軌，達諸法遠離，能取所取體。」謂於二取空之光明，又名金剛喻三摩地。《集密後後續釋》中云：「弟子依於內外，現証菩提次第，以貪離貪及中庸貪，漸次現証光明智慧，修成大印。故應先得慧智灌頂。」說此灌頂，表示第四光明修習大印。
> In which mandala is this empowerment received? The \*Seven Practices\* states: "It is received in the pure Bhagavati mandala." This means it is obtained within the Bhagavati mandala. Regarding its nature, as the sutra says: "Its nature is that of the mind vajra." The master Risheng explains it as the nature of the Dharmakaya, meaning one has attained the supreme capability of realizing it. What is purified is also described in the \*Seven Practices\*: "Before and after desire and other afflictions, they are purified without generating faults." The samaya is likewise stated in the sutra: "Avoiding painted mandalas and such, one receives the supreme precepts." The master Rigyikaba explains that seeing a woman circumambulate three times to the left and making requests, etc., constitutes the samaya. Through which path does one attain mastery? As the sutra says: "Due to supreme skillful means, abiding steadfast like a vajra, For the sake of accomplishing supreme siddhi, gradually following the prescribed rituals, One realizes the emptiness of all phenomena, transcending the duality of subject and object." This refers to the luminous clarity free from the two extremes of grasping, also known as the vajra-like samadhi. The \*Commentary on the Later Tantra of Guhyasamaja\* states: "Disciples, relying on inner and outer methods, progressively realize enlightenment. Through desire, freedom from desire, and neutral desire, they gradually realize luminous wisdom and accomplish the Great Seal. Therefore, one should first receive the wisdom empowerment." This empowerment signifies the fourth stage of luminous clarity and the practice of the Great Seal.
慧智灌頂嗢柁南曰：
> The Song of Wisdom and Insight's Empowerment says:
供請授明妃 生天加持密 等至發俱生 飲心釋灌頂
> Inviting the Wisdom Consort, Empowering the Secret of Rebirth in Heaven, Attaining the Union of Samadhi and Spontaneous Wisdom, Receiving the Heart-Elixir Empowerment.
酉四第四灌頂分二：戌一餘經規，戌二時輪規。初又分二：亥一明第四灌頂，亥二第四灌頂之語云何表示。今初
> The Fourth Empowerment is explained in two parts: according to the other tantras, and according to the Kalachakra tradition. The first part is further divided into two: explaining the Fourth Empowerment itself, and explaining how the words of the Fourth Empowerment are expressed. First, the explanation of the Fourth Empowerment.
《鬘論》未說請白，當如答日迦跋所說，三返白云：「由師足蓮恩，得主三灌頂，今日第四寶，願垂恩救護。」《結合經》云：「若信解深廣，語授寶灌頂。」謂觀弟子於深廣法有無信解，若信解者，可以語言傳授第四灌頂。毳衣大師引經文云：「由烟知有火，依水鳥知水，菩薩具慧種，由諸相了知，面淨若蓮華，歡喜諸毛豎，智者見彼相，攝為勝弟子。」以此方便觀察，即能了知弟子意樂。次釋應可授與第四灌頂，以何授與唯以語言。此中遮詞，意謂非如第三灌頂可領其義。以語傳授之規，如云：「即彼慧智菩提心芽，由善修習，令彼增長。成就無障真實一切諸法不思議性，具足七支大印大金剛持自性，說為第四灌頂。」義謂第三灌頂所說之俱生智，猶如勝義菩提心之苗芽，由修習彼展轉增長，成就一切障盡不思議之真實自性。總謂由依明妃，得表實義俱生之智，相續修習乃至障盡，法界明了無別之智，現起具足七支大印天身，即是第四灌頂。此中所明第四灌頂，寶鎧與毘布底亦說，亦是毳衣大師所許。如彼《曼陀羅儀軌》引教云：「第四灌頂由師口授知者，如說即彼圓滿諸義，由離分別垢濁，不異無上正知，諸能仁眾無量光明曼陀羅體，如如意珠，以自性語而為授與。」言即彼者，即《鬘論》說「即彼慧智」之義。離分別垢濁不異無上正知者，謂不異離垢真實之如所有智。諸能仁眾無量光明曼陀羅者，即是色身。持祥於《紅黑（大威德）曼陀羅儀軌》亦如是說。七支，如語自在稱云：「滿報、結合、樂無性、悲滿、不斷、及無滅，我許所修七支義，遍修正量智者讚。」圓滿報者，謂是相好莊嚴之身。亦攝法身及化身，以三身無異體故。結合者，謂與同等明妃而入等至，若唯報身波羅密多中亦宣說，以此結合即勝彼義。何為須爾，唯以徧一切身歡喜自性，即能成辦一切有情利故。佛為攝受欲界增上貪行有情，故現等至。幻師所化男女稠密不生大樂，從此則起，故云大樂。領受身樂為樂，領受心樂為喜。大謂最廣、無漏、殊妙、盡未來際。為顯彼佛是無自性非執實有，故云無性。《般若經》云：「佛亦如幻如夢，設更有法勝涅槃者，我亦說彼如夢如幻。」《七加行》云：「行者於諸法，善遮顛倒故，當說四加行。」又云：「一切諸法中，說無性為主，以諸法王子，由修此成辦，一切佛圓滿。」其無自性是具一切種最勝之空性。空華兔角之空，是無所有不可現証。《寶頂經》說不離布施乃至佛法之空，是具一切種殊勝之空性。故報身等與布施等諸相，是為最勝，以彼等相勝出瓶等，諸餘相故。具足彼諸相者，是具一切種之空性。如無身相則不能饒益有情，如是若無大悲，亦不能利一切有情，故云悲滿。無緣大悲如如意珠，無分別中利益有情。言不斷者，謂受用身，具足如上所說功德，恆相續轉。由是不住寂滅與三有之大涅槃故，常恆無斷，非有時轉，有時不轉，間斷之法。言無滅者，謂彼報身非暫時住，即便斷絕，盡未來際，隨大悲轉，及諸有情無間斷故。具上七支，語自在稱許為咒道所修之果。非但如是，亦是遍修正量正慧清淨智者之所稱讚。若約非是轉止有間釋不間斷，則與無滅之非暫住即壞，全無差別，應成六支。然不間斷亦通化身，無滅則謂盡未來際不入涅槃，故有差別。《七加行》說無比安樂圓滿報身，大樂法身，及大悲體性之三身相續，為前不斷之義。又云：「無比樂報身，遮止捨離故，宣說七加行。」於後者說盡未來際而恆安住，義理全同。《教授穗論》破他，謂前五支不共波羅密多，自許初三不共，後四支共。
> The \*Mālā Treatise\* does not mention the request formula, but it should be done as described in the \*Tattvaka-paṭala\*. Three times, one should say: "Through the grace of the lotus feet of the guru, I have received the three empowerments of the master. Today, for the fourth precious one, I pray for your compassionate protection." The \*Saṃpuṭa Tantra\* states: "If one has faith and understanding in the profound and vast, the empowerment of the precious word is given." This means observing whether the disciple has faith and understanding in the profound and vast Dharma. If they do, the fourth empowerment can be transmitted through words. The master of the woolen robe cites a scripture: "By smoke, fire is known; by water birds, water is known. A bodhisattva endowed with wisdom, through signs, understands. A face pure as a lotus, joy causing hairs to stand—the wise, seeing these signs, accept them as superior disciples." Through this method of observation, one can understand the disciple's inclination. Next, it explains that the fourth empowerment should be given, and it is transmitted solely through words. The prohibitive wording here means it is not like the third empowerment, where the meaning can be directly apprehended. The method of transmission through words is as stated: "That very wisdom, the sprout of bodhicitta, through skillful cultivation, causes it to grow. Accomplishing the unobstructed, true, inconceivable nature of all phenomena, endowed with the seven branches, the great seal, the nature of the great Vajradhara—this is called the fourth empowerment." The meaning is that the co-emergent wisdom explained in the third empowerment is like the sprout of ultimate bodhicitta. Through cultivating it, it gradually grows, accomplishing the true nature free from all obscurations and inconceivable. In general, by relying on the consort, one attains the wisdom that signifies the true meaning of co-emergence. By continually cultivating this until obscurations are exhausted, the wisdom of clear, non-dual dharmadhātu arises, manifesting a deity body endowed with the seven branches and the great seal—this is the fourth empowerment. The fourth empowerment explained here is also mentioned by Ratnākara and Vipulaśrī, and it is accepted by the master of the woolen robe. As cited in his \*Maṇḍala Ritual\*: "The fourth empowerment, known through the guru's oral instruction, is as described: that very perfection of all meanings, free from the stains of conceptualization, not different from unsurpassed perfect knowledge, the embodiment of the maṇḍala of infinite light of all buddhas—like a wish-fulfilling jewel, it is bestowed through the speech of its own nature." The phrase "that very" refers to the meaning of "that very wisdom" mentioned in the \*Mālā Treatise\*. "Free from the stains of conceptualization, not different from unsurpassed perfect knowledge" means not different from the wisdom of suchness, free from stains and true. "The maṇḍala of infinite light of all buddhas" refers to the form body. Jñānaśrī also explains similarly in the \*Red and Black (Yamāntaka) Maṇḍala Ritual\*. The seven branches, as stated by Vāgīśvarakīrti: "Perfect enjoyment, union, bliss without inherent nature, compassion perfected, uninterrupted, and unceasing—I assert these seven branches as the meaning of practice, praised by those who cultivate universally and by wise ones of correct measure." "Perfect enjoyment" refers to the body adorned with marks and signs. It also includes the dharmakāya and nirmāṇakāya, as the three bodies are not separate in essence. "Union" means entering into equipoise with an equal consort. Even in the perfection of the enjoyment body alone, as taught in the pāramitās, this union surpasses that meaning. Why is this necessary? Because only through the nature of joy pervading all bodies can one accomplish the benefit of all sentient beings. Buddhas manifest equipoise to guide sentient beings in the desire realm who are strongly inclined toward attachment. The union of illusory manifestations, male and female, does not produce great bliss; from this, it arises, hence it is called "great bliss." Experiencing bodily pleasure is bliss; experiencing mental pleasure is joy. "Great" means most extensive, uncontaminated, sublime, and enduring until the end of time. To show that the buddha is without inherent nature and not to be grasped as truly existent, it is called "without inherent nature." The \*Prajñāpāramitā Sūtra\* states: "Even the buddha is like an illusion, like a dream. If there were something superior to nirvāṇa, I would also say it is like a dream, like an illusion." The \*Seven Practices\* says: "Practitioners, having well abandoned misconceptions about phenomena, should explain the four practices." It also states: "Among all phenomena, the absence of inherent nature is taught as primary. Through cultivating this, all bodhisattvas accomplish the perfection of all buddhas." The absence of inherent nature is the supreme emptiness endowed with all aspects. The emptiness of a sky-flower or a rabbit's horn is a non-existence that cannot be directly realized. The \*Ratnakūṭa Sūtra\* explains that emptiness not separate from generosity up to the Dharma of the buddhas is the supreme emptiness endowed with all aspects. Therefore, the marks of the enjoyment body and so forth, like generosity and so on, are supreme because these marks surpass those of ordinary things like pots. That which is endowed with these marks is emptiness endowed with all aspects. Just as without a form body one cannot benefit sentient beings, so too without great compassion one cannot benefit all sentient beings. Hence, "compassion perfected." Unconditioned great compassion is like a wish-fulfilling jewel, benefiting sentient beings without discrimination. "Uninterrupted" means the enjoyment body, endowed with the qualities described above, continuously functions. Thus, it does not abide in peace or in samsāra—the great nirvāṇa—and is eternally uninterrupted, not something that functions at times and ceases at others, an intermittent phenomenon. "Unceasing" means that enjoyment body does not abide temporarily and then cease; rather, until the end of time, it functions in accordance with great compassion and the uninterrupted needs of sentient beings. Endowed with these seven branches, Vāgīśvarakīrti asserts this as the fruition practiced in the mantra path. Not only that, but it is also praised by those who cultivate universally and by wise ones of pure, correct discernment. If "uninterrupted" is interpreted as not alternating between activity and cessation, it would be no different from "unceasing," which means not temporarily abiding and then ceasing, making it six branches. However, "uninterrupted" also applies to the nirmāṇakāya, while "unceasing" specifically means not entering nirvāṇa until the end of time, so there is a distinction. The \*Seven Practices\* explains the continuous flow of the three bodies—the enjoyment body of incomparable bliss, the dharmakāya of great bliss, and the nature of great compassion—as the meaning of "uninterrupted" mentioned earlier. It also states: "The enjoyment body of incomparable bliss, because it does not abandon or relinquish, the seven practices are taught." Regarding the latter, it explains abiding eternally until the end of time, which is identical in meaning. The \*Teaching Spike Treatise\* refutes others who claim the first five branches are not shared with the pāramitās, while asserting that the first three are not shared and the last four are shared.
亥二第四灌頂之語云何表示
> How is the fourth empowerment expressed in words?
七支為無上道所修，雖實是汝所許，亦他智者所讚。然立彼為第四灌頂以何証？知如《七支論》中云：「具如是言故，具亦言義故，作爾言義故，我許四如是。」此義謂諸經云：「如是四亦爾。」謂於第四灌頂之時，以彼慧智為喻，表顯第四灌頂。解釋彼文「如是」、「爾」、「亦」三義，成立第四灌頂即為七支。是故我許第四灌頂如前所說，餘人所許缺二支等故不應理。言如是者，顯示第三第四相同。此如《七加行》云：「大金剛持身，觀視無厭足，現三面六臂，具勝抱明妃，如慧智灌頂，安住如是相。」謂如第三灌頂之時，自為本尊父母住等至相，第四灌頂亦如是住，此明第四灌頂具足報身結合二支。《七支論釋》解如是言，雖說是由金剛蓮華觸所生樂。然葯足師所許應是如前所說父母等至之相。以此二師於此等義意趣同故。亦者，顯示非唯第三有樂，第四亦有，復勝前者是為大樂，故說第四具大樂支。勝者，謂有廣大、無漏微妙、無斷、盡未來等殊勝。此非第三灌頂所有，以彼是由業印所生，唯剎那頃是有漏法，以有業印猛利抱持等苦故非微妙，唯住摩尼不遍諸支，故非廣大。唯住短時故非無斷，羯摩印行是無常，故亦非盡未來際。要由修行現證之時，方能成無漏等。《七加行》於說是否大樂後，又云：「然於慧智中，住大樂相似。」又云：「雖不住無欺，故亦名大樂。」說住第三灌頂能示大樂體相，雖不久住，然由具足彼支修習於得大樂果無欺誑，故亦立大樂名。大樂支者，諸支中主，餘是彼分。是故《七加行》云：「應知餘加行，皆此加行分。」爾者，謂如第三灌頂，從善巧三三摩地之業印，與方便等和合而生，如是第四亦與彼同，從於方便智慧和合而生，非餘能生。語自在稱未明顯說第四灌頂具足餘支之理，意謂已說第四灌頂具足報身結合盡未來際大樂三支，具餘支分亦易了知。《七加行》中於後三支，配於第四第三灌頂，惟未配第四支。亦多有作「第四彼亦爾」者，亦應善知彼等，第三第四灌頂法喻配合具足七支。
> The seven branches are practiced as the supreme path. Although they are indeed what you accept, they are also praised by other wise ones. Yet, what proof is there for establishing them as the fourth empowerment? As stated in the \*Seven Branches Treatise\*: "Because it has such words, Because it also has such meaning, Because it makes such words and meaning, I accept four in this way." This means that the sutras say: "These four are likewise." That is, at the time of the fourth empowerment, wisdom is used as an analogy to illustrate the fourth empowerment. Explaining the three meanings of "such," "thus," and "also" in that text establishes that the fourth empowerment is the seven branches. Therefore, I accept the fourth empowerment as explained before. Others' acceptance, which lacks two branches and so on, is not reasonable. The word "such" indicates the similarity between the third and fourth empowerments. As the \*Seven Practices\* says: "The great Vajradhara body, Observing without weariness, Manifests three faces and six arms, Embracing the consort in supreme union, Like the wisdom empowerment, Abiding in such a form." This means that just as during the third empowerment, one abides as the deity in union with the consort in meditative equipoise, the fourth empowerment also abides in the same way. This clarifies that the fourth empowerment includes the two branches of the enjoyment body in union. Although the \*Commentary on the Seven Branches\* explains the word "such" as referring to the bliss arising from the union of vajra and lotus, the position of Master Yaozu should be understood as the meditative equipoise of the deity in union, as explained before. This is because the two masters share the same intention regarding this meaning. The word "also" indicates that not only the third empowerment has bliss— the fourth also has it, and it surpasses the former as great bliss. Thus, the fourth empowerment includes the branch of great bliss. "Surpassing" means it possesses qualities such as vastness, being unconditioned, subtle, uninterrupted, and lasting until the end of time. These are not present in the third empowerment, as it arises from the action seal, lasts only for a moment, and is conditioned. Because it involves the intense embrace of the action seal and other hardships, it is not subtle. Since it resides only in the jewel and does not pervade all branches, it is not vast. Because it lasts only briefly, it is not uninterrupted. The action of the karma seal is impermanent, so it does not last until the end of time. Only through practice and direct realization can it become unconditioned and so on. After discussing whether it is great bliss, the \*Seven Practices\* further states: "Yet in wisdom, There abides a likeness of great bliss." And: "Although it does not abide without deception, It is still called great bliss." This explains that during the third empowerment, the nature of great bliss is demonstrated. Although it does not abide for long, by cultivating the branches fully, one attains the result of great bliss without deception. Thus, it is also given the name "great bliss." The branch of great bliss is the main one among the branches; the others are its aspects. Therefore, the \*Seven Practices\* says: "Know that all other practices Are aspects of this practice." The word "thus" means that just as the third empowerment arises from the union of the action seal with skillful means and so on, based on the three samadhis, so too does the fourth empowerment arise in the same way— from the union of skillful means and wisdom, and not from anything else. Master Yuzizang did not explicitly explain how the fourth empowerment includes the other branches, but the meaning is that since it is said to include the three branches of the enjoyment body in union, lasting until the end of time, and great bliss, it is easy to understand that it also includes the other branches. In the \*Seven Practices\*, the last three branches are associated with the fourth and third empowerments, but the fourth branch is not explicitly assigned. Many also say, "The fourth is likewise." One should understand well that the third and fourth empowerments, through analogy and method, fully encompass the seven branches.
第三灌頂之時自身現報身相，此後不離佛母，現為父母互抱持相。於彼定中心住了達諸法真實之俱生智。取彼二者為喻，決定第四灌頂之理，謂由修方便支，最後自身成就相好莊嚴報身，及以結合二支體性，非唯勝解修為佛之色身。此心亦非暫住真實。謂是盡未來際所有大樂與無自性二支體性，明此雙運即是第四灌頂。
> At the third empowerment, one manifests the Sambhogakaya form of oneself. From then on, never separating from the consort, one appears in the embrace of father and mother. Within that meditation, the mind abides in the innate wisdom that realizes the true nature of all phenomena. Taking these two as metaphors, one determines the principle of the fourth empowerment. It is said that through cultivating the method aspect, one ultimately accomplishes the Sambhogakaya adorned with the major and minor marks. Moreover, by uniting the natures of the two aspects, it is not merely an imagined practice of the Buddha's form body. This mind is also not a temporary abiding in reality. It is said to be the nature of the two aspects—great bliss and emptiness—for all future time. Clarifying this union is the fourth empowerment.
以是修成圓滿次第法器，須由三種灌頂之理，亦可了知。以圓滿次第之宗要，定須自身加持世俗如幻，四空次第勝義光明，以及外身如幻金剛薩埵之世俗身，內心達真實之勝義光明二無分別，和合雙運三種圓滿次第。自現本尊父母，於除庸常慢念之中，由內阿吭等至，引生歡喜及勝喜等，修俱生智，第三灌頂已盡决擇。第四若無異前决擇之法，則仍不免相符極成。若爾，不許道位有第四灌頂耶。不爾，謂傳第四灌頂之時，如前曉示，唯以語言令生了解，即為弟子傳彼灌頂。弟子亦唯由於語言立為得彼灌頂，是為成法器之第四灌頂。如是第四灌頂，須為曉示第四灌頂之要，故如上引多是曉示果德。然非道位全無，如《集密》中有學雙運，及《時輪》中三摩地支，准彼道理餘亦應知。第四灌頂順分生起次第，亦有以咒所修七支而為第四灌頂，生起次第道中，亦須修彼七種支故。云何名有順分？此如《七加行》云：「無比樂智身，吽等生天相，四成住二身，亦無二加行，加持天女身，明儀軌清淨，是大樂體性，大悲增長體，餘軌中顯示。所說勝空性，是無性加行。於最勝業時，不住上四故，是無斷無滅，如是《集密》中，分別瑜伽師，依生起次第，受行第四義。」言四成者，謂以四支修行所成。儀軌清淨，謂隨貪行。餘執，謂最勝曼陀羅。言《集密》者，唯是一例，於餘修法亦當了知。
> To cultivate the vessel for the completion stage, one must understand the principles of the three empowerments. The essence of the completion stage requires the following: First, the empowerment of one’s own body as the mundane illusory form. Second, the sequence of the four emptinesses leading to the ultimate clear light. Third, the union of the outer illusory body of Vajrasattva (the mundane form) and the inner realization of the ultimate clear light, where the two are inseparable—this is the threefold completion stage. When the self-manifested deity and consort appear, ordinary pride is abandoned. Through the inner "A" and "Hūṃ" samādhis, joy and supreme joy arise, cultivating the innate wisdom. The third empowerment fully clarifies this. If there is no method beyond the third empowerment, it would be no different from what has already been established. Does this mean the path does not include a fourth empowerment? Not so. When transmitting the fourth empowerment, it is explained through words alone, allowing the disciple to understand. The disciple receives this empowerment through verbal instruction, thereby becoming a vessel for the fourth empowerment. Thus, the fourth empowerment serves to reveal its essential meaning, often pointing to the qualities of the result. However, this does not mean it is absent from the path. As the \*Guhyasamāja Tantra\* speaks of the union in the training stage, and the \*Kālacakra Tantra\* describes the samādhi branches, one should understand other teachings accordingly. The fourth empowerment also aligns with the generation stage. For example, the seven branches practiced with mantras can serve as the fourth empowerment, as the generation stage path also requires cultivating these seven branches. What does it mean to have an aligned aspect? As the \*Seven Preliminaries\* states: "The incomparable bliss-wisdom body, arising from Hūṃ and other deity forms, Four accomplishments sustain the two bodies, with no duality in practice. Empowering the consort’s form, the ritual is purified— This is the nature of great bliss, the essence of great compassion, Revealed in other traditions. The supreme emptiness described is the practice of non-nature. At the time of supreme activity, not abiding in the four above, It is uninterrupted and unceasing. Thus, in the \*Guhyasamāja\*, Yogis discern, based on the generation stage, The meaning of receiving and practicing the fourth empowerment." "Four accomplishments" refer to cultivation through four branches. "Ritual purification" means following desire. "Other traditions" refer to the supreme maṇḍala. The \*Guhyasamāja\* is just one example; one should understand this applies to other practices as well.
若具七支雖是第四，以彼灌頂云何應理？譬如水灌頂等，由能淨垢立為灌頂。如是所修七支能令畢竟無垢，故為灌頂。如《集密後續》云：「灌頂分三種，瓶灌頂第一，密灌頂第二，慧智為第三，如是四亦爾，此續中善說。」彼豈非說三種灌頂，云何引為第四灌頂之據？豈謂聞說「如是四亦爾」耶？雖聞，是說慧智灌頂亦名第四。豈世尊語而有欺誑？如何即以第三說為第四？語雖無欺，以諸憍慢自謂智者，欲離師教解金剛句，為令愚蒙故於第三說第四名。佛豈不具大悲？愚蒙有情自作師慳，云何應理？總諸續中隱語雖多，是為令依師教，非令有情心生愚蒙，故破應理。若謂由修慧智現証之時立為第四，是則證與未證二事各異，非即第三立為第四。若謂佛意四異三者，云分三種與義未合。以灌頂有二時，未現證時有三，証時有一，故無過失。然成就法器之第四，雖非現證，而是以語傳授第四，非實第四，故無過失。有謂語自在稱論師許以住金剛端俱生喜，為第四灌頂。此是未解彼論師教而作是說。《七支論》自釋云：「彼離七支，我不說為第四。」謂作如是說者，不解我意。由諸續說第四灌頂猶如第三，唯說與彼相同，未明顯說相同之理。故在印度凡十七家，有說第三住摩尼樂，從彼出菩提心即為第四。有說第三灌頂無間舌嘗菩提心為第四。有說第三無間用餘明妃為第四等。觀察彼等分別臆計，故說我不許為第四，以彼離七支故。其中有說慧智無間，通達一切諸法虛妄之見為第四者，及許專修空性大印為第四灌頂者，以說慧智無間，故於樂上有空印證，意為即是樂空無別。如斯等類，現見實多。或以樂空無別，或以二諦無別，或以方便智慧雙運目為第四灌頂。彼於無別雙運之理，未能決斷，妄於量所不成增益，許為經義。破彼執已無倒顯示第四灌頂之義，造《七支論》本釋，《真實寶光明論》本釋，以及《七加行》等明了决擇。毳衣、持祥、無畏師弟，皆如上說决擇第四灌頂。此理與《時輪》合，下當解釋。
> If one possesses the seven branches, even though it is the fourth, how can it be reasonable to call it an empowerment? For example, like a water empowerment, it is established as an empowerment because it can purify defilements. Similarly, the seven branches one cultivates can ultimately make one completely free from defilements, therefore it is an empowerment. As stated in the \*Guhyasamāja Uttaratantra\*: "Empowerments are divided into three types: the vase empowerment is the first, the secret empowerment is the second, and the wisdom empowerment is the third. Likewise, the fourth is also explained in this tantra." Does this not speak of three types of empowerment? How can it be cited as evidence for a fourth empowerment? Could it be that upon hearing "likewise, the fourth is also," one might think so? Even if heard, it is said that the wisdom empowerment is also called the fourth. Could the Buddha's words be deceptive? How can the third be spoken of as the fourth? Though the words are not deceptive, those who are arrogant and consider themselves wise, wishing to depart from the teacher's instructions to interpret the vajra verses, cause confusion for the ignorant by speaking of the fourth name for the third. Does the Buddha not possess great compassion? How can it be reasonable for ignorant beings to create their own teacher's stinginess? In general, although there are many hidden meanings in the tantras, they are meant to encourage reliance on the teacher's instructions, not to cause confusion in the minds of beings. Therefore, it is reasonable to refute this. If one says that by cultivating wisdom, at the time of actual realization, it is established as the fourth, then the state of realization and non-realization are two different things—it is not that the third is directly established as the fourth. If one says that the Buddha's intention is that the fourth differs from the third, then how can dividing it into three types accord with the meaning? Since empowerment has two times: before realization, there are three; at the time of realization, there is one. Therefore, there is no fault. However, the fourth for those who have become suitable vessels, though not actual realization, is transmitted through words as the fourth, not the actual fourth. Hence, there is no fault. Some say that the scholar Yixi Zancheng asserts that abiding in the vajra tip with innate joy is the fourth empowerment. This is a misunderstanding of that scholar's teaching. The \*Seven Branches Treatise\* itself explains: "Apart from the seven branches, I do not speak of it as the fourth." It means that those who speak in such a way do not understand my intention. Since the tantras speak of the fourth empowerment as similar to the third, they only say it is the same, without clearly explaining the reason for the similarity. Therefore, in India, among the seventeen schools, some say that in the third, abiding in the joy of the jewel, from that emerges the bodhicitta, which is the fourth. Some say that immediately after the third empowerment, tasting the bodhicitta with the tongue is the fourth. Some say that immediately after the third, using another consort is the fourth, and so on. Observing these speculative distinctions, it is said, "I do not accept it as the fourth, because it lacks the seven branches." Among them, some say that immediately after wisdom, the view that realizes all phenomena as illusory is the fourth, and those who assert exclusively cultivating emptiness as the great seal is the fourth empowerment—since it is said immediately after wisdom, the realization of emptiness on the basis of bliss is meant to be the inseparability of bliss and emptiness. Such types are indeed seen in great number. Some regard the inseparability of bliss and emptiness, some the inseparability of the two truths, some the union of method and wisdom as the fourth empowerment. They are unable to decisively understand the principle of inseparability and union, arbitrarily adding what is not established by valid cognition, claiming it as the meaning of the scriptures. Having refuted these misconceptions, the meaning of the fourth empowerment is correctly revealed. The \*Seven Branches Treatise\* and its commentary, the \*True Jewel Light Treatise\* and its commentary, as well as the \*Seven Preliminary Practices\*, etc., clearly and decisively explain this. The masters Cuiyi, Chixiang, and Wuyi, teacher and disciples, all decisively explain the fourth empowerment as stated above. This principle accords with the \*Kālacakra\*, which will be explained below.
戌二時輪規
> Xu II The Kalachakra Regulation
《時輪本釋》，如前所說瓶等四種灌頂有二傳法。二瓶灌頂前已說訖，為聞經等所傳前密灌頂，除說由覩業印婆伽獲得歡喜，餘皆同前。為講經等所傳後密灌頂，謂由師長與自十二至二十歲九明等至，俱種金剛注弟子口，依彼灌頂。如是第三灌頂前者，與一明合受妙歡喜。後者，隨與九明等至，即由彼彼所生妙喜。第四灌頂前者，由菩提心住摩尼中，不外漏注俱生歡喜，是謂世俗第四灌頂。此於其他咒曼陀羅儀軌，說是第三灌頂。若但得彼未得後者第四灌頂，聞說一切經等猶未自在。由《時輪》中得此灌頂，雖可聞一切經，然以未得上上第四灌頂，仍不能講一切經故。能俱講說一切經者，須得第二瓶灌頂、密灌頂、慧智灌頂、第四灌頂。前三餘經儀軌未曾宣說。須得後者第四灌頂，則與一切經同。餘者易知，勝義第四灌頂或名出世，難了解故今當解說。如《大疏》云：「笑視執手交會四種灌頂，非真實義。此中真實義者，無互抱持，觀從業印之所生者，非無二智。」所說真實義或勝義第四灌頂，為無二智。所無之二，多次說為樂空。經云：「從彼無轉涅槃樂，俱生不變為第四。」此說不變之樂，名為第四。故非任何安樂皆可，要是三摩地支以上安樂。與彼安樂無別之空，亦非任何空色即可，要三摩地以上空色。第四灌頂之樂，總有勝劣二種，勝者如《大疏》云：「大印般若波羅密多不變大樂最後剎那，現証大菩提相無有間斷，此是世尊菩提樹下所證，即得第一灌頂。」此說果位第四，為第四灌頂之主要最勝。如是果位樂空無二第四灌頂，無二之理又復云何？經云：「身淨無諸塵，等空相圓滿，種種徧三世，離障如夢見，語無斷非一，餘語他心轉，心樂滿無動，諸時俱生持。」此明果位身語意時，說身空色離微塵聚，清淨無礙，等同虛空，相好莊嚴，心為不變大樂。身空色自性之智身，與通達諸法真實之樂心，自性無別雙運俱轉，成為無二。以是道位烟等空色上上轉依，成一切種，相好莊嚴之身。經云：「地入水中水入火，火入風中風入空，空成十相相轉成，一切無盡勝安樂，不可摧壞智慧身，由智成就妙悉地，士夫能於此生得。」此宗樂空之空，多說空色，故多說彼名有所緣，以現顯色形色相故。不變樂者，謂達真實義慧，故多說彼名無所緣。故不應執於安樂上有見印持，便為樂空無別。此與餘經所說空樂略有不同。如《大疏》云：「雖有行相而無相，世尊慧母所抱持，具離生滅不變樂，笑等安樂永遠離，能生諸佛具三身，正等覺了三世法，遍智最勝第一佛，無二世尊我敬禮。」此說空色明妃抱持行相，固具結合大樂無性等支，不論報身有無其名，其義已具。是故果位第四灌頂具足七支與餘家同。劣者道位第四灌頂，從隨念（《時輪》中位次專名）後，現無分別空色欲天父母之相，故於三摩地（《時輪》中位次專名）位亦有。說自彼等位後，由空色大印成辦不變樂者，非謂任何空色皆可，要是現為空色雜母明妃。爾時，雖非真實成為空色天身，然於不待觀察，心中即如是現，故於如斯空色不變大樂同一智體，二無分別，名為第四灌頂。是故不應偏執安樂，或空印證等為第四灌頂。以《大疏》解俱生不變即第四云：「離羯摩印與智印因，空一切種最明顯相。」多次宣說空色合故。其身能不分別現為空色之天，與心生為不變樂體，從得三摩地支乃有。依此安立道位第四灌頂之理，如是應知。由善分別曉示彼諸關要，乃得第四灌頂，其於唯不變樂或空印持，曉示為第四灌頂者，是未能知經釋關要。如是勝義第四灌頂，不論取否第三為喻，總須身心雙運，則為此宗餘經所同。然《時輪》於第四灌頂多諸特說。
> The \*Kalachakra Tantra\* and its commentary, as previously mentioned, describe four types of initiations, such as the vase initiation, which are transmitted through two methods. The two vase initiations have already been discussed. The first secret initiation, transmitted for the purpose of hearing the teachings, is essentially the same as before, except it explains that bliss is attained through beholding the action seal. The later secret initiation, transmitted for the purpose of explaining the teachings, involves the master, together with a consort of twelve to twenty years old, in union, and the vajra essence is placed in the disciple's mouth. This constitutes that initiation. Thus, for the third initiation, the former involves union with one consort to experience sublime bliss. The latter involves union with up to nine consorts, and the bliss arising from each constitutes the initiation. For the fourth initiation, the former involves the bodhichitta residing in the jewel without external emission, experiencing co-emergent bliss. This is called the conventional fourth initiation. In other tantric mandala rituals, this is described as the third initiation. If one obtains only this and not the latter, the fourth initiation, one is still not fully authorized to explain all the scriptures. Even with this initiation from the \*Kalachakra\*, one may listen to all teachings, but without obtaining the supreme fourth initiation, one cannot explain all scriptures. To be fully qualified to explain all scriptures, one must obtain the second vase initiation, the secret initiation, the wisdom-knowledge initiation, and the fourth initiation. The first three are not explicitly taught in other tantric rituals. The necessity of obtaining the latter, the fourth initiation, is common to all scriptures. The rest is easy to understand. The ultimate fourth initiation, also called the transcendent, is difficult to comprehend and will now be explained. As the \*Great Commentary\* states: "The four initiations of smiling, gazing, holding hands, and union are not the ultimate meaning. Here, the ultimate meaning is the non-dual wisdom, without mutual embrace, observing what arises from the action seal." The ultimate meaning, or the ultimate fourth initiation, is non-dual wisdom. The duality that is negated is repeatedly explained as bliss and emptiness. The scripture states: "From that unchangeable nirvanic bliss, the unchanging co-emergent is the fourth." This says the unchanging bliss is called the fourth. Therefore, not any bliss will do; it must be bliss accompanied by samadhi or higher. The emptiness inseparable from that bliss is also not any empty form; it must be empty form of samadhi or higher. The bliss of the fourth initiation has two types, superior and inferior. The superior, as the \*Great Commentary\* states: "The unchanging great bliss of the final moment of the Mahamudra Prajnaparamita, directly realizing the mark of great enlightenment without interruption, this is what the Bhagavan attained under the Bodhi tree, i.e., obtaining the first initiation." This describes the resultant stage fourth as the primary and supreme fourth initiation. Thus, regarding the resultant stage bliss-emptiness non-dual fourth initiation, how is this non-duality? The scripture states: "The body, pure without particles, equal to space, marks perfect, manifold pervading the three times, free from obstructions like a dream vision; speech uninterrupted, not singular, other speech transforms others' minds; mind blissful, full, unmoving, at all times holding the co-emergent." This elucidates the resultant stage body, speech, mind, and time, saying the body's empty form is free from aggregates of particles, pure and unobstructed, equal to space, adorned with marks; the mind is unchanging great bliss. The wisdom body, the nature of the body's empty form, and the blissful mind realizing the truth of all phenomena, are naturally inseparable, united, and become non-dual. Thus, on the path stage, the empty forms of smoke, etc., are successively transformed into the body adorned with all marks of perfection. The scripture states: "Earth enters water, water enters fire, fire enters wind, wind enters space, space becomes the ten aspects, aspects transform, all infinite supreme bliss, the indestructible wisdom body, by wisdom accomplishing sublime siddhi, a person can attain in this life." In this system, the emptiness of bliss-emptiness is often called empty form, thus often called 'with object' because it appears with color and shape. Unchanging bliss is the wisdom realizing ultimate truth, thus often called 'without object'. Therefore, one should not cling to the idea that merely having bliss with visual imprint holding constitutes bliss-emptiness non-duality. This differs slightly from other scriptures' descriptions of emptiness-bliss. As the \*Great Commentary\* states: "Although having appearance, it is without characteristics, embraced by the Bhagavan's wisdom mother, possessing unchanging bliss free from arising and cessation, forever beyond the bliss of smiling, etc., able to give birth to all Buddhas possessing the three bodies, fully knowing the dharmas of the three times, the omniscient supreme first Buddha, the non-dual Bhagavan I salute." This says the appearance of being embraced by the empty form consort inherently possesses the aspects of union, great bliss, emptiness, etc.; regardless of whether the sambhogakaya has the name, the meaning is present. Therefore, the resultant stage fourth initiation possesses the seven aspects, same as other systems. The inferior is the path stage fourth initiation. After mindfulness (a specific stage term in \*Kalachakra\*), the appearance of the desire god parents as empty form without discrimination arises; thus, it exists even at the samadhi stage (a specific stage term in \*Kalachakra\*). It is said that after these stages, unchanging bliss is accomplished through the empty form mahamudra. This does not mean any empty form will do; it must appear as empty form with the mother consort. At that time, although not actually becoming an empty form god body, it appears thus to the mind without analytical thought. Therefore, the empty form and unchanging great bliss being of one wisdom essence, non-dual, is called the fourth initiation. Hence, one should not one-sidedly cling to bliss, or emptiness imprint holding, etc., as the fourth initiation. As the \*Great Commentary\* explains 'co-emergent unchanging is the fourth': "Free from the causes of karma seal and wisdom seal, empty, all aspects most clearly apparent." It repeatedly states the union of empty form. The ability for the body to appear without discrimination as an empty form god, and for the mind to arise as the essence of unchanging bliss, exists from attaining the samadhi stage onward. Based on this, the principle for establishing the path stage fourth initiation should be understood. By skillfully discerning and pointing out these key points, one obtains the fourth initiation. Those who point out merely unchanging bliss or emptiness imprint holding as the fourth initiation have not understood the key points of scripture and commentary. Thus, for the ultimate fourth initiation, whether or not the third is taken as an analogy, it generally requires the union of body and mind, which is common to this system and other scriptures. However, the \*Kalachakra\* has many special explanations regarding the fourth initiation.
如是師長若於弟子善能如前所說曉示，由能略獲彼解，即從語門獲得第四灌頂。此於勝義菩提心曼陀羅中得，能淨三業微細障垢，堪能修成三種金剛無分別身，於修雙運圓滿次第而得自在。諸灌頂中，須說清淨，乃是答日迦跋所說。此灌頂之三昧耶者，如答日迦跋云：「汝可殺有情，受用他人女，不與汝可取，一切說妄語。」
> When a teacher skillfully explains to a disciple as described above, and the disciple gains a basic understanding, they then receive the fourth empowerment through the gateway of speech. This empowerment is attained within the mandala of the ultimate bodhicitta, purifying the subtle defilements of the three karmas—body, speech, and mind—and enabling one to cultivate the three vajra bodies free from discrimination, thereby gaining mastery in the practice of the completion stage with union. Among all empowerments, it is said that this one must be explained clearly, as taught by Darikapa. The samaya of this empowerment, as Darikapa states, is: "You may kill beings, enjoy others' women, take what is not given, and speak all kinds of falsehood."
嗢柁南曰：
> The summary verses say:
於請白弟子 以慧智為喻 七支果灌頂 定解授清淨
> For those who ask and listen, Wisdom is their guiding light. With the sevenfold fruit of practice, They receive the pure, unwavering teaching.
申三灌頂後法分二：酉一禁行授記，酉二隨許慶慰。今初
> After the empowerment, the teaching is divided into two parts: first, the precepts and prophecies; second, the permissions and celebratory encouragements. This is the first part.
此中授三禁行，授明妃禁行者，謂第四灌頂後，將明妃手置弟子手，以自左手執彼二手，以右手持金剛置弟子頂。教云：「諸佛為此證，我將伊授汝。」謂以諸佛作證。「非他法成佛，此能淨三趣，是故汝與伊，終不應捨離。此是一切佛。無上明禁行，若愚者違越，不得上悉地。」授與明妃禁行。除三趣句，《集密後續》亦說，唯文稍異。如《集密後續》於第三灌頂授弟子明妃時說此，諸梵論中亦多如是。唯此論師別造傳授明妃禁行儀軌。捨去具相明妃，以他方便不能速疾成佛。答日迦跋說能清淨三趣，義謂三趣由此清淨，故汝不應離此明妃。由具相明妃修行大樂三摩地，是一切佛無上明妃禁行。若有愚人違越如是欲塵修道，彼於現法無上悉地。以彼是近因（是《集密》中位次專名）故。
授金剛禁行者，次生弟子為金剛薩埵身，令持金剛，告云：「此彼一切佛，在金剛心手，金剛手禁行，堅固汝應持。」弟子應誦：「嗡薩嚩達塔伽達，悉地班𱒤三昧耶底义，伊喀當，答惹耶彌，班𱒤薩埵，黑黑黑黑黑吽」接而執持。此頌及咒出《攝真實經》〈第一品〉及《幕經》〈第四品〉。此者謂在自手，彼者即指金剛。如云：「彼菩提心即金剛」故。彼為何事，謂彼金剛是五佛之自性。以此一切佛自性金剛，在金剛薩埵手中，為證彼故，汝亦恆應守持。是佛禁行，是金剛手禁行，非他能壞，故名堅固。禁行之義，謂為得一切如來悉地，故決定應作。如《真實光明》云：「不棄捨金剛。」金剛灌頂，是以生為彌陀所出金剛，交與生為彌陀弟子之手，安立妙觀察智與彌陀之功能。金剛三昧耶者，是令憶念金剛真實，將從吽字所生金剛，令生為金剛薩埵之弟子執持。金剛禁行，是於生為金剛薩埵弟子，為令了解證得金剛薩埵方便，持不離五智之金剛，彼三差別如是應知。弟子持時所誦咒義，謂此一切如來所成之金剛三昧耶，入於我中，金剛薩埵應當受持。天種慧師說五黑字表鏡智等五智。吽字表示清淨法界。
> For those receiving the Vajra precepts, the disciple next manifests as the form of Vajrasattva, is made to hold the vajra, and is told: "All these Buddhas are in the Vajra heart-hand; the Vajra-hand precepts, firm you should hold." The disciple should recite: "Oṃ Sarva Tathāgata Siddhi Bandha Samaya Dhiṣṭhite, Āḥ Hūṃ Traṭ, Āḥ Mūṃ Bandha, Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ Phaṭ" and then grasp and hold it. This verse and mantra are from the first chapter of the \*Sarvatathāgatatattvasaṃgraha\* and the fourth chapter of the \*Guhyagarbha Tantra\*. Here, "this" refers to what is in one's own hand, and "that" points to the vajra. As it is said: "That bodhicitta is the vajra." What is that? It means that vajra is the very nature of the Five Buddhas. With this vajra, which is the nature of all Buddhas, being in Vajrasattva's hand, in order to realize that, you too should always uphold it. It is the Buddha's precepts, the Vajra-hand's precepts; they cannot be destroyed by others, therefore they are called firm. The meaning of the precepts is that, for the sake of attaining all Tathāgatas' siddhis, one must definitely practice them. As the \*Satyaprabhāsa\* says: "Do not abandon the vajra." The Vajra Abhiṣeka is thus: the vajra, born from Amitābha, is given into the hand of the disciple born from Amitābha, establishing the function of Discriminating Wisdom and Amitābha. The Vajra Samaya is to cause recollection of the vajra reality, causing the disciple born as Vajrasattva to grasp and hold the vajra born from the syllable Hūṃ. The Vajra Precepts are, for the disciple born as Vajrasattva, to enable the understanding and attainment of the means of Vajrasattva, by holding the vajra inseparable from the Five Wisdoms. These three distinctions should be known thus. The meaning of the mantra recited by the disciple while holding it is: "This Vajra Samaya accomplished by all Tathāgatas enters into me; Vajrasattva should receive and hold it." The master Devaśrījñāna says the five 'Ha' syllables represent the Mirror-like Wisdom and the other four wisdoms. The syllable Hūṃ represents the purified Dharma Realm.
行禁行者，以佛頂或勝樂或歡喜金剛等隨一心咒，加持喀敞迦、絳得鄔、蓮華器等三遍。告云：「金剛薩埵印，外內皆正住，故授杖鼓器，勇士應受持。」令其受持。器謂顱骨。如是授與，是鈴論師《灌頂儀軌》中說。此金剛薩埵印顱器等有內外二印，為憶念彼，故應守持。除彼三物，餘經說有餘行支者，亦以爾時主尊心咒，加持三遍，如前令持。此如《集密》十六品云：「色持頂髻冠，廣大同白色，如法作一切，咒律遍防護，諸莖根果實，受一切嚼噉。」此說由受明禁行而作行禁行。於彼第四第五句間，說身語意金剛行者，各與自部明妃同行，意即在此。隨是男女凡請行禁行者，女應生為金剛亥母，或無我母，或投花部之天女身，男可生為勝樂歡喜等身，從自心間種子放光，召入智尊。如《第二觀察》云：「輪色為不動，耳璫體彌陀，項鬘寶自在，手釧念毘盧，腰縧住不空。」頂輪、耳璫、項飾、釧鐲、寶縧、如其次第，剎那想成不動彌陀寶生毘盧不空佛身，於彼召入智慧薩埵。由不動等轉成輪等諸印，信解為不動等體性。三誦「嗡答惹答惹，答惹耶答惹耶，摩惹答摩惹答，班𱒤枳泮娑訶」真言，加持寶輪，誦金剛薩埵頌置彼頂上。三誦「嗡班𱒤達摩三昧耶當，呼嚕呼嚕，阿熱利泮娑訶」加持耳璫安雙耳上。三誦「嗡班𱒤蘇耶達末毘答摩那，三昧耶當，阿杭惹那枳泮娑訶」加持項飾，帶於項上。三誦「嗡夏穴達跋惹摩夏穴達，厄訶耶黑，唧那唧吽泮娑訶」加持雙釧，帶二手上。三誦「嗡樸樸黑黑黑般若枳泮娑訶」加持寶縧，繫於腰間。授女眾時，頌中「勇士」改為「天女」。正住句後如其次第改為：「輪為不動色，雙璫語金剛，項鬘即寶生，手釧常住體，腰縧不空成。」誦金剛薩埵頌而授。五真言出《金剛幕經》第九品。即餘經所說行支，亦令受持之義。
次說男女修得顧視等力。為利他故，授受勇士行禁行時，勝樂法門可授顱鬘，虎皮等勝禁行。彼是勝樂特法，於總軌中，且置不論。
> Next, we will discuss the spiritual powers of vision and perception attained by both men and women. For the benefit of others, when imparting or undertaking the practices of the courageous ones, the supreme bliss method may be transmitted through the skull garland, tiger skin, and other superior disciplines. These are the distinctive practices of supreme bliss, which are not discussed in the general teachings.
言授記者，次阿闍黎作如來相，左拳平心握袈裟角，右手結為施無畏印，誦頌咒云：「出三有惡趣，為滅三有故，金剛薩埵佛，我為汝授記，𠹳某甲金剛達塔伽達悉地三昧耶當，布惹布嚩娑。」此師與毳衣大師說，為修投花所中如來相之弟子授記，故於此時應生弟子為投花本尊相。答日迦跋說無畏印或勝施印。薩惹哈云：「爾時黑茹迦，空行母及師，想同聲授記。」謂二俱修《勝吉祥經疏》說應信授記，是此印咒功力。此頌與咒出《金剛幕勝吉祥經》。其明妃金剛行禁行與授記等，有經與曼陀羅儀軌，亦名灌頂。
> When the master bestows the empowerment, the vajra master then manifests the form of the Tathagata. With the left fist held level at the heart, grasping the corner of the monastic robe, and the right hand forming the gesture of bestowing fearlessness, he recites the following mantra: "Out of the three realms of suffering, To extinguish the three realms, O Vajrasattva Buddha, I bestow upon you the empowerment. Oṃ \[Name\] Vajra Dhātu Gata Siddhi Samaya, Buja Buvasa." This master, along with the master in woolen robes, explains that for a disciple who has practiced the flower-tossing ritual and manifests the form of the Tathagata, the empowerment is bestowed. Therefore, at this moment, the disciple should visualize themselves as the deity of the flower-tossing ritual. Dārika states that the gesture is either the fearlessness mudrā or the supreme-bestowal mudrā. Saraha says: "At that time, Heruka, the ḍākinīs, and the master should all be visualized as bestowing the empowerment in unison." It is taught in the \*Commentary on the Supreme Auspicious Sūtra\* that one should have faith in the empowerment, for this is the power of the mudrā and mantra. This verse and mantra are from the \*Vajrapañjara Supreme Auspicious Sūtra\*. The consort Vajracārya, the observance of vows, the empowerment, and so forth are also described in sūtras and maṇḍala rituals, and are likewise called abhiṣeka.
酉二隨許慶慰
於此處作隨許是依《結合經》意。彼其第四亦爾後云：「菩提心灌頂，於離罪弟子，次授與隨許。」此復有二，總隨許者，字所生法輪，授於弟子前或座上，而誦「嗡班𱒤黑都芒」「班𱒤黑都」是金剛因。瑜伽部說由此令轉法輪。以痾字所生螺，念誦「嗡班𱒤跋喀讓」，授於右手。咒義謂金剛語，依瑜伽部說由此能說法。第一母韻所生經函，最後母韻所生鈴，誦彼二字，交與左手，令彼振鈴誦云：「一切虛空相，虛空亦無相，等虛空和合，一切勝等顯，從此略發心，法螺最無上，遍滿一切處，善轉正法輪。」猶如虛空唯遮一切障碍所顯，無實自性。如是一切諸法皆無自性，於勝義中本無生故。等虛空者，謂即真如。彼和合者，謂瑜伽師心及心所，等同真如一味。故由瑜伽師智，一切最勝平等真如普遍顯現。此是《勝吉祥經大疏》所說。《鬘論》則謂一切法之最勝。由離垢故悉無自性。顯謂由修現證，汝亦應如是行。鈴表由彼信解應轉法輪。彼鈴聲音表說法蘊。授經函者出《幻網經》。《大日經》於示鏡後云：「次於二足下，安放正法輪。次於右手中，授給妙法螺，法螺最無上，吹徹一切處，今後於世界，轉諸佛法輪，汝以無疑心，不應懷猶豫，行密咒最勝，善為此世說。由如是善作，方名報佛恩。一切持金剛，悉皆守護汝。」次授諸部別隨許者，弟子修為毘盧等相，誦云：「為利諸有情，遍一切世界，如種種調伏，當轉正法輪，慧方便自性，高如如意珠，無厭離疑惑，如是利有情。」於正法處改誦：「金剛、珍寶、蓮華、事業。」以此五頌，傳授繪說五部曼陀羅之隨許。此五頌出《攝真實經》。其第三句，毳衣《曼陀羅儀軌》作：「如種種所化。」所譯為善。次弟子應頂禮，白云：「如主尊所勅，我當如是行。」
《慶慰儀軌》次云：「頂上掌傘蓋，令弟子旋繞，向壇門合掌，降傘作是言，奉獻此弟子，當受持諸續。」啟白曼陀羅主尊後，傘放餘處，當說弟子心所樂語：「汝今成壇師，受持諸咒續，諸佛及菩薩，諸天悉證知，悲愍諸有情，汝應如壇軌，精勤善繪建，令行者學續，由進入及見，勝密曼陀羅，解脫一切罪，汝今安樂住，依此大樂乘，後死汝永無，汝出三有苦，到三有邊際，諸佛執金剛，今傳壽灌頂，三界法王位，汝定為其主，如離貪欲罪，三界更無餘，如是離貪欲，汝終不應為，汝受用欲事，但行無所畏，食五肉五露，亦護諸餘誓，不應害眾生，不應棄女寶，不應捨師長，三昧耶難違，由慧方便心，無少不應作，汝無罪莫畏，如如來所說，心意淨信金剛性，自誓依止無盡樂，少樂諸趣汝當到，金剛薩埵常住性，又諸如法得灌頂者，一切諸佛菩薩令增善故，以清淨心恆常憶念猶如愛子，法爾如是。」頂上掌傘蓋等六句，及「汝今成壇師」至「令行者學續」出《總續》中。彼前所作，如《總續》云：「如是灌頂已，令披新淨衣，供養花香等，供索及釧鐲。」此義如毳衣師說誦一切諸尊心咒咒弟子心，於右手上繫守護釧。其掌傘者，毳衣師說業金剛於頂上持傘。《總續》則云：「其次由師長，於頂上執傘，令其善合掌，旋繞曼陀羅。」此說師長擎傘，二說隨一皆可。答日迦跋師說，次於東門全身著地頂禮，俯首不起，以身供養師長。勝密曼陀羅者，入何曼陀羅中灌頂，隨時應加其名，於彼曼陀羅投花後為見，以前為入，由入彼中，即離一切殺生等罪。故從今後乃至未證菩提，於人天中得歡喜住。如《鬘論》云：「由定不造罪業脫惡趣故，說決定受善趣安樂。由入彼而見故，汝等以後定無有死以汝已入此大解脫自性大樂金剛乘故。」此處《勝吉祥經》說云：「不入及不沒，全無畏受用。」希求餘乘意樂不能侵據名為不入，由此不墮餘乘而不退沒。受用，謂當修得金剛薩埵悉地，於三有苦悉無畏故。理謂由見壇及入壇，欲色有等無邊眾苦汝悉斷故。如《鬘論》云：「出三有苦，謂得法身，到三有邊，謂無邊有，即受用身，恆相續故。」榜師譯為：「為修三有際。」則是為彼灌頂之意。三昧耶者，《勝吉祥經》說眾多三昧耶。曼陀羅儀軌亦多有說者，《根本罪釋》已廣解說。由一切佛，今為汝灌頂故。已得欲等三界法王之位，故名為主，即是自在欲界之主。定者由生不退種子，現成佛故。如《勝吉祥經》云：「今已勝諸魔，入最勝城邑，汝等於今者，成佛定無疑。」於此所欲名欲，即金剛薩埵位，貪謂希求彼欲。「如離貪欲罪，三界更無餘。」謂捨菩提心也。是故教云：「汝終不應於所欲境金剛薩埵，捨離貪欲。」是《攝真實經》說。此處餘曼陀羅儀軌中說「摩訶三昧耶」等。義謂大誓，即是菩提心相貪欲金剛薩埵。「訶那」者謂摧壞，以彼三昧耶摧小乘菩提意樂。「泮」謂破裂。汝受用欲事者，慶喜藏說受用所欲金剛薩埵，餘師說是善巧方便受諸欲塵。「不應害眾生」乃至「三昧耶難違」出《結合經》。彼說依五甘露是密灌頂之三昧耶。此師說彼及食五肉則是共三昧耶。於成就殊勝智慧方便之瑜伽師，有眾多開許故，說「由慧」等兩句。此餘前後諸文，並出《勝吉祥經》。意淨信者，謂對師長諸佛心善淨信。金剛謂不可壞。自誓謂自諸尊。依止能授無盡安樂諸尊，謂當修習。汝雖生於少樂多苦趣中，亦能常得無罪安樂。此是《鬘論》所說，此上所釋，多依《勝吉祥經大疏》而說。慶喜藏說由何能令所化發生歡喜，即名慶慰。毳衣大師說名讚慰。如是弟子已得灌頂慶慰歡喜，應當依教奉行。
次如《結合》誦云：「我今生有果，我生具果利，今日生佛家，我今成佛子。」若馬若寶及可愛妻子等，隨力所能供養師長。亦可施食護摩及歡會等。
## 密宗道次第廣論卷十四終